22<\/strong>. The falseness of such a prophet is exposed by the non-fulfilment of his predictions. Jeremiah states the converse: if any prophet prophesy peace (which in the seventh century the false prophets usually did) and his word come to pass, then shall the prophet be known that the Lord hath truly sent him<\/em> (Jer 28:9<\/span>).<\/p>\n It is true that ‘this test is explicitly rejected for the prophets of other gods (Deu 13:1-5<\/span>); nor is the higher Hebrew prophecy nearly so much predictive<\/em> as interpretative<\/em> ’ (Wheeler Robinson in loco<\/em>). Yet we must remember that though the main burden of the prophets consisted of truths of morality and religion (the unity and righteousness of God and the ethical character of His demands) they were also concerned with the vindication of these in the actual experience of the people. To them truth was never merely abstract, they looked for its fulfilment by God in history. Prof. A. B. Davidson once said to the present writer: ‘The prophets were terribly one-idea’d men. Yet their one idea was the greatest of all, that God was going to do something.’ So Amo 3:4-8<\/span>. The two most spiritual of the prophets staked their credit as the bearers of God’s word on certain historical issues. Isaiah was sure of the inviolableness of Jerusalem and the survival of a remnant of the people (on this see Rev. of Theol. & Phil<\/em>. iii. 7 by the present writer in answer to Guthe’s Jesaia<\/em> in Religionsgeschichtlicke Volksbcher<\/em>); and Jeremiah was content to wait on events for the decision whether he or Hananiah had the word of the LORD (Jeremiah 28<\/span> esp. 11 b<\/em>, see Duhm’s fine remarks on this chapter in the Kurzer Hand-Commentar<\/em>). Again after reporting the word of the LORD<\/em>, that his uncle should come to him asking him to buy his field, he adds when the uncle came and did so, then knew I that this was the word of the LORD<\/em> (Deu 32:6<\/span> ff.). Of course, behind all this was the faith that God had a future for Israel in the land, though the Babylonians had overrun it and Jerusalem must fall to them. If then Jeremiah himself so much depended for the proof of his message upon the issue of events, we cannot be surprised that D proposes to the popular mind the same test of a prophet’s word. Though beyond our immediate subject we may note that the word of the Lord by the true prophet was not always fulfilled. This is explained in Jeremiah 18<\/span> and Jonah 4<\/span> as due to a change in the moral situation. Such, however, is not a full explanation. Sometimes, as in the case of the non-fulfilment of Jeremiah’s own early predictions about the Scythians, and his slow arrival (only after the battle of Carchemish) at the conviction that Babylon was to be the executioner of God’s judgements on Israel, the change in the prophet’s word was due to altered political<\/em> circumstances.<\/p>\n Verse 22<\/span>. If the thing follow not<\/B><\/I>] It is worthy of remark that the prophets in general predicted those things which were shortly<\/I> to come to pass, that the people might have the fullest proof of their Divine mission, and of the existence of God’s providence in the administration of the affairs of men.<\/P> <\/P> THE promise contained in the 15<\/I><\/span>th<\/span> and 18<\/I><\/span>th<\/span> verses of this chapter has long been considered of the first importance in the controversies between the Christians and Jews. “Christ,” says Ainsworth, “was to be a man<\/I>, and of the stock of the Jews, by promise, because the people could not endure to hear the voice of GOD, De 18:16<\/span>. And as in respect of his prophecy, so of the priesthood: for every high priest is taken from among men<\/I>, Heb 5:1<\/span>; and also of his kingdom, as in De 17:15<\/span>: From among thy brethren shalt thou set a king over thee like<\/I> unto me<\/I>.<\/P> <\/P> “1. Christ alone was like unto Moses as a PROPHET; for it is written, There arose not a prophet in<\/I> Israel like unto<\/I> Moses, whom<\/I> the Lord knew face to face, in all the signs and wonders which the<\/I> Lord sent him to do<\/I>, De 34:10-12<\/span>. This therefore cannot be understood of the ordinary prophets which were raised up in Israel<\/I>, but of Christ only, as the apostles expound it Ac 2:22-26<\/span>.<\/P> 2. Christ was like unto Moses<\/I> in respect to his office of mediation<\/I> between God and his people, De 5:5<\/span>; 1Ti 2:5<\/span>; but greater than Moses<\/I> as being the mediator of a better covenant<\/I>, (or testament,) which was established upon better promises<\/I>, Heb 8:6<\/span>.<\/P> 3. Christ was like unto Moses in excellency<\/I>; for as Moses<\/I> excelled all the prophets in speaking to God mouth to mouth<\/I>, Nu 12:6-8<\/span>, so Christ excelled him and all men in that being in the bosom of the Father<\/I>, he hath come down from heaven and declared God unto us, Joh 1:18<\/span>; Joh 3:13<\/span>.<\/P> 4. Christ was like to Moses in faithfulness<\/I>, but therein also excelling; for Moses<\/I> was faithful in God’s house as a servant, but Christ as the son over his own house, Heb 3:2<\/span>; Heb 3:5-6<\/span>.<\/P> 5. Christ was like to Moses in signs and wonders, wherein he also excelled Moses, as the history of the Gospel shows; for he was a prophet<\/I> mighty in deed and word before God and all the people<\/I>, Lu 24:19<\/span>. A man approved of God among<\/I> them, by miracles, signs, and wonders<\/I>, which God did by him in the midst of<\/I> them, Ac 2:22<\/span>. For he did among them the works which no other man did<\/I>, Joh 15:24<\/span>. Unto him<\/I>, that is, not unto the diviners, wizards, or any such like, but unto him<\/I>, and him only; as Him thou shalt serve<\/I>, De 6:13<\/span>, is expounded, Him only<\/I>, Mt 4:10<\/span>. And though this is principally meant of Christ in person<\/I>, of whom God said, Hear him<\/I>, Mt 17:5<\/span>; yet it implies also his ministers, as himself said, He that heareth<\/I> you heareth me<\/I>, Lu 10:16<\/span>.” To these may be added,<\/P> 6. As Moses was king<\/I> among his people, in this respect Christ is like to him, but infinitely greater; for he is King of kings and Lord of lords<\/I>, Re 19:16<\/span>; 1Ti 6:15<\/span>. And,<\/P> 7. He was like to Moses as a legislator<\/I>. Moses gave laws to Israel by the authority and commandment of God, which the Jews have ever acknowledged as coming from the immediate inspiration of the Almighty: these are contained in the Pentateuch. Christ gave a new law, the Gospel contained in the four Evangelists and Acts of the Apostles, on which the Christian Church is founded, and by which all genuine Christians are governed both in heart and life. To all which may be added,<\/P> 8. That God never commissioned any human beings to give laws to mankind but Moses and Christ; and therefore, as a lawgiver, Christ alone resembles Moses; for to the present hour none but themselves have given laws in the name of God, which he has ratified and confirmed by the most indubitable and infallible signs, proofs, and miracles.<\/P> <\/P> Dr. Jortin, in his Remarks on Ecclesiastical History<\/I>, has drawn a parallel between Moses and Christ in a great number of particulars, which he concludes thus: “Let us search all the records of universal history, and see if we can find a man who was so like to Moses<\/I> as Christ was, and so like to Christ<\/I> as Moses was. If we cannot find such a one, then have we found HIM of whom Moses in the law and the prophets did write to be Jesus of Nazareth, the Son of God.” On this subject see Ainsworth, Calmet<\/I>, and Dodd<\/I>, who have all marked this striking correspondence between Moses and Christ.<\/P><\/p>\n If the thing follow not; <\/B>which he gives as a sign of the truth of his prophecy. He means the prediction of some strange and wonderful event, as appears by comparing this with Deu 13:1<\/span>,2<\/span>. <\/P> The Lord hath not spoken:<\/B> the falsehood of his prediction shows him to be a false prophet, though the truth and accomplishment of his prediction had not proved him to be a true prophet, as is evident from Deu 13:2<\/span>,3<\/span>. <\/P> Presumptuously; <\/B>impudently ascribing his own vain and lying fancies to the God of truth. <\/P> Thou shalt not be afraid of him, <\/B>i.e. of his predictions or threatenings, so as to be scared from doing thy duty in bringing him to deserved punishment. <\/P> <\/p>\n When a prophet speaketh in the name of the Lord<\/strong>,…. Says he comes from God, is sent by him, and has a commission from him to say so:<\/p>\n if the thing follow not, nor come to pass<\/strong>; as the prophecy of Hananiah, Jer 28:3<\/span> that is the thing which the Lord hath not spoken; or otherwise it would have come to pass, unless when a condition is either expressed or implied, as the repentance or disobedience of a people; see Jer 18:7<\/span><\/p>\n but the prophet hath spoken it presumptuously<\/strong>; in a bold and daring manner, with great impiety and impudence, out of his own head and heart, being a mere device and imagination of his own, which, not having the fear of God, he delivered as coming from the Lord:<\/p>\n thou shall not be afraid of him<\/strong>; not only to reprove him for his wickedness, but also to punish him for it; showing no regard to the high character he assumes, nor to the great pretensions he makes to sanctity, knowledge, and familiarity with God.<\/p>\n 22. The prophet hath spoken it presumptuously. He not only condemns the folly and vanity of those who advance their own inventions in the place of God’s commands, but also their arrogance; since doubtless, this is impious and intolerable audacity, to set forth the offspring of man’s earthly brain as if it were a divine revelation. And on this ground it is that their impiety is detestable, who fill the air with the fumes of their revelations in order to alarm the simple. Wherefore, he adds, that they should “not be afraid” of such a prophet; because, as nothing can be more arrogant than the ministers of Satan, they confidently utter their boastings, by which we may be easily moved and even overwhelmed, unless we had this buckler to protect us, viz., that their terrific noise may be safely despised. This doctrine is now-a-days very useful for us. We know how insolently the Papists boast of the Catholic Church; of the Apostolic See; how fiercely they rage in Peter’s name; how impetuously they fulminate their curses and anathemas; but, when it is ascertained that whatever they put forward as revelations of the Spirit are but the empty figments of men, it will be easy to dispel those terrors which flow from this same fountain of presumption. <\/p>\n (22) If the thing follow not, nor come to pass.<\/strong>This is one form of our Lords test for all prophets, By their fruits <\/em>(i.e., <\/em>the results, of their teaching, not its first impressions) ye shall know them.<\/em><\/p>\n 22<\/strong>. <\/strong> When a prophet speaketh <\/strong> The prophecy was tested by the result. Signs and wonders were not the criterion by which the people were to decide.<\/p>\n REFLECTIONS<\/p>\n<\/p>\n I WOULD pass by numberless other passages, how interesting soever they may be in themselves, to attend to this most engaging one, which contains the FATHER’s promise of raising up a prophet to his people, whom they should hear; because his blessed SPIRIT is pledged and engaged to make such willing to hear in the day of his power. To thee would I look up, O thou great prophet, thou LORD GOD of the prophets, who hast indeed been raised up, in confirmation of the FATHER’s promise, from among thy brethren! Thou camest, blessed JESUS, fully furnished and complete to the precious office, as the prophet of thy people! In all the great truth of salvation thou hast taught thy people, and thy people hast thou caused to hear thee by the sweet and constraining influences of thy SPIRIT. And how hast thou brought our dark, ignorant, and blind-minds, acquainted with the mysteries of thy kingdom! How hast thou revealed the FATHER’s love to our hearts! How made known thy precious love! And how shed abroad the blessed SPIRIT’s fellowship in the minds of thy people! Oh thou divine prophet! continue to my soul all thy sweet offices. Speak to me, blessed JESUS, speak to me in all my doubts, under all my fears, and when distressed by reason of the enemy! Is it not thine to do all this, and to speak a word in season to weary souls? And if GOD my FATHER hath graciously said, this great, this Almighty prophet shall be heard, be it my portion to hear thy voice, and to rejoice in this assurance, that JESUS hath been anointed as my prophet, to guide me, and to instruct me in the knowledge of himself, and his great salvation.<\/p>\n Deu 18:22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that [is] the thing which the LORD hath not spoken, [but] the prophet hath spoken it presumptuously: thou shalt not be afraid of him.<\/p>\n Ver. 22. Thou shalt not be afraid.<\/strong> ] Though he speak “great swelling words of vanity,” 2Pe 2:18 millstones and thunderbolts, as Hacket here did. a<\/em> <\/p>\n<\/p>\n a<\/em> Camden’s Elisab., <\/em> fol. 403.<\/p>\n speaketh: Isa 41:22, Jer 28:1-14 <\/p>\n if the thing: Deu 13:2, 2Ki 20:1, Jon 3:4, Jon 4:2, Zec 1:5, Zec 1:6 <\/p>\n presumptuously: Deu 18:20, Jer 28:15-17 <\/p>\n shalt not: Pro 26:2 <\/p>\n Reciprocal: Exo 21:14 – presumptuously Num 16:28 – Hereby 1Ki 13:5 – General Jer 28:9 – then<\/p>\n Deu 18:22. If the thing follow not Which he gives as a sign of the truth of his prophecy. That is the thing which the Lord hath not spoken The falsehood of his prediction shows him to be a false prophet. He hath spoken it presumptuously Impudently ascribing his own vain and lying fancies to the God of truth. For though the mere fulfilling of a sign, or working of a bare miracle, was not to be considered as sufficient of itself to establish a false and wicked doctrine, as is stated Deu 13:1-3; yet, on the other hand, a man that pretended to work a miracle, or predict a future event, in confirmation of a message said to be received from Jehovah, or from some other god, and who failed in the performance of the miracle, or the thing foretold not coming to pass, evidently proved himself to be an impostor. Thou shalt not be afraid of him That is, of his predictions or threatenings, so as to be deterred thereby from doing thy duty in bringing him to deserved punishment.<\/p>\n 18:22 When a prophet speaketh in the name of the LORD, if the thing {k} follow not, nor come to pass, that [is] the thing which the LORD hath not spoken, [but] the prophet hath spoken it presumptuously: thou shalt not be afraid of him.<\/p>\n (k) Under this sure note he comprises all the other tokens.<\/p>\n When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that [is] the thing which the LORD hath not spoken, [but] the prophet hath spoken it presumptuously: thou shalt not be afraid of him. 22. The falseness of such a prophet is exposed by the non-fulfilment … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 18:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5415","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5415","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5415"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5415\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5415"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5415"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5415"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"